{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/eph001.htm","path":"bib/cmt/vws/eph001.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/eph001.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nBy the will of God\nAs frequently in the introductions of the epistles, to emphasize his divine appointment. In Rom 1:1; Co1 1:1, called is added.\nTo the saints\nSee on Rom 1:7; see on Col 1:2; see on Phi 1:1.\nAt Ephesus\nThere is much discussion as to the genuineness of these words. They are bracketed by both Westcott and Hort, and Tischendorf. On their omission or retention turns the question whether the epistle was addressed to the church at Ephesus, or was a circular epistle, addressed to Ephesus along with several other churches. For Ephesus, see on Rev 2:1.\nThe faithful\nNot faithful in the sense of fidelity and perseverance, but believing, as Joh 20:27; Act 10:45. It is to be included with the saints under the one article.\nGrace\nOne of the leading words of the epistle. It is used thirteen times.\nBlessed (\u03b5\u1f50\u03bb\u03bf\u03b3\u03b7\u03c4\u1f78\u03c2)\nPlaced first in the clause for emphasis, as always in the corresponding Hebrew in the Old Testament. The verb is commonly omitted - blessed the God. In the New Testament used of God only. The perfect participle of the verb, \u03b5\u1f50\u03bb\u03bf\u03b3\u03b7\u03bc\u03ad\u03bd\u03bf\u03c2 blessed, is used of men. See on Pe1 1:3. The word differs from that used in the Beatitudes, \u03bc\u03b1\u03ba\u03ac\u03c1\u03b9\u03bf\u03c2. which denotes character, while this word denotes repute. Lit., well-spoken of.\nGod and Father of our Lord, etc.\nSome object to this rendering on the ground that the phrase God of Christ is unusual, occurring nowhere in Paul, except Eph 1:17 of this chapter. Such render, God who is also the Father, etc. But Christ of God is found Mat 27:46; and my God, Joh 20:17; Rev 3:12. Compare, also, Co1 3:23; and the phrase is undoubted in Eph 1:17.\nHath blessed (\u03b5\u1f50\u03bb\u03bf\u03b3\u03ae\u03c3\u03b1\u03c2)\nKindred with \u03b5\u1f50\u03bb\u03bf\u03b3\u03b7\u03c4\u1f78\u03c2 blessed.\nSpiritual (\u03c0\u03bd\u03b5\u03c5\u03bc\u03b1\u03c4\u03b9\u03ba\u1fc7)\nAnother leading word. Spirit and spiritual occur thirteen times. Paul emphasizes in this epistle the work of the divine Spirit upon the human spirit. Not spiritual as distinguished from bodily, but proceeding from the Holy Spirit. Note the collocation of the words, blessed, blessed, blessing.\nIn the heavenly places (\u1f10\u03bd \u03c4\u03bf\u1fd6\u03c2 \u1f10\u03c0\u03bf\u03c5\u03c1\u03b1\u03bd\u03af\u03bf\u03b9\u03c2)\nAnother keyword; one of the dominant thoughts of the epistle being the work of the ascended Christ. Places is supplied, the Greek meaning in the heavenlies. Some prefer to supply things, as more definitely characterizing spiritual blessing. But in the four other passages where the phrase occurs, Eph 1:20; Eph 2:6; Eph 3:10; Eph 6:12, the sense is local, and \u1f10\u03c0\u03bf\u03c5\u03c1\u03ac\u03bd\u03b9\u03bf\u03c2 heavenly, is local throughout Paul's epistles. The meaning is that the spiritual blessings of God are found in heaven and are brought thence to us. Compare Phi 3:20.\nEven as (\u03ba\u03b1\u03b8\u1f7c\u03c2)\nExplaining blessed us, in Eph 1:3. His blessing is in conformity with the fact that He chose.\nChose (\u1f10\u03be\u03b5\u03bb\u03ad\u03be\u03b1\u03c4\u03bf)\nMiddle voice, for himself.\nIn Him\nAs the head and representative of our spiritual humanity. Compare Co1 15:22. Divine election is in Christ the Redeemer. The crown of divine sovereignty is redemption. God rules the world to save it.\nHoly and without blame (\u1f01\u03b3\u03af\u03bf\u03c5\u03c2 \u03ba\u03b1\u1f76 \u1f00\u03bc\u03ce\u03bc\u03bf\u03c5\u03c2)\nThe positive and negative aspects of christian life. See on Col 1:22. Rev., without blemish. The reference is to moral rather than to forensic righteousness. Compare Th1 4:7.\nIn love\nJoin with foreordained, Eph 1:5. Having in love foreordained.\nHaving predestinated (\u03c0\u03c1\u03bf\u03bf\u03c1\u03af\u03c3\u03b1\u03c2)\nRev. foreordained. From \u03c0\u03c1\u03cc before, \u1f41\u03c1\u03af\u03b6\u03c9 to define, the latter word being from \u1f45\u03c0\u03bf\u03c2 a boundary. Hence to define or determine beforehand.\nAdoption (\u03c5\u1f31\u03bf\u03b8\u03b5\u03c3\u03af\u03b1\u03bd)\nSee on Rom 8:15. Never used of Christ.\nGood pleasure (\u03b5\u1f50\u03b4\u03bf\u03ba\u03af\u03b1\u03bd)\nNot strictly in the sense of kindly or friendly feeling, as Luk 2:14; Phi 1:15, but because it pleased Him, see Luk 10:21; Mat 11:26. The other sense, however, is included and implied, and is expressed by in love.\nTo the praise of the glory of His grace\nThe ultimate aim of foreordained. Glory is an attribute of grace: that in which grace grandly and resplendently displays itself. Praise is called forth from the children of God by this divine glory which thus appears in grace. The grace is not merely favor, gift, but it reveals also the divine character. In praising God for what He does, we learn to praise Him for what He is. Glory is another of the ruling words of the epistle, falling into the same category with riches and fullness. The apostle is thrilled with a sense of the plenitude and splendor of the mystery of redemption.\nWherein He hath made us accepted (\u1f10\u03bd \u1f97 \u1f10\u03c7\u03b1\u03c1\u03af\u03c4\u03c9\u03c3\u03b5\u03bd \u1f21\u03bc\u1fb6\u03c2)\nThe correct reading is \u1f27\u03c2 which, referring to grace. The meaning is not endued us with grace, nor made us worthy of love, but, as Rev., grace - which he freely bestowed. Grace is an act of God, not a state into which He brings us.\nThe beloved\nChrist. Beloved par excellence. Compare the Son of His love, Col 1:13; also Mat 3:17; Mat 17:5.\nWe have\nOr are having. The freely bestowed (Eph 1:6) is thus illustrated by experience. The divine purpose is being accomplished in the lives of believers.\nRedemption (\u03c4\u1f74\u03bd \u1f00\u03c0\u03bf\u03bb\u03cd\u03c4\u03c1\u03c9\u03c3\u03b9\u03bd)\nSee on Rom 3:24. Note the article: our redemption.\nThrough His blood\nFurther defining and explaining in whom.\nForgiveness (\u1f04\u03c6\u03b5\u03c3\u03b9\u03bd)\nSee on Luk 3:3; see on Jam 5:15; see on Rom 3:25. Forgiveness specifies the peculiar quality of redemption.\nSins (\u03c0\u03b1\u03c1\u03b1\u03c0\u03c4\u03c9\u03bc\u03ac\u03c4\u03c9\u03bd)\nRev., better, trespasses. See on Mat 6:14.\nRiches\nSee on glory, Eph 1:6, and Rom 2:4.\nWherein He hath abounded (\u1f27\u03c2 \u1f10\u03c0\u03b5\u03c1\u03af\u03c3\u03c3\u03b5\u03c5\u03c3\u03b5\u03bd)\nRev., correctly, which He made to abound. The verb is used both transitively and intransitively in the New Testament. The transitive use belongs mainly to later Greek. Compare, for the transitive sense, Mat 13:12; Co2 4:15.\nIn all wisdom and prudence (\u1f10\u03bd \u03c0\u03ac\u03c3\u1fc3 \u03c3\u03bf\u03c6\u03af\u1fb3 \u03ba\u03b1\u1f76 \u03c6\u03c1\u03bf\u03bd\u03ae\u03c3\u03b5\u03b9)\nFor wisdom, see on Rom 11:33. For prudence, on Luk 1:17. The latter is an attribute or result of wisdom, concerned with its practical applications. Both words refer here to men, not to God: the wisdom and prudence with which He abundantly endows His followers. Compare Col 1:9. All wisdom is, properly, every kind of wisdom.\nHaving made known\nThe participle is explanatory of which He made to abound, etc.: in that He made known.\nThe mystery of His will\nFor mystery, see on Rom 11:25; see on Col 1:26. Another key-word of this epistle. God's grace as manifested in redemption is a mystery in virtue of its riches and depth - as the expression of God's very nature. The mystery of the redemption in Christ, belonging to the eternal plan of God, could be known to men only through revelation - making known. Of his will; pertaining to his will. Compare Eph 3:9.\nPurposed (\u03c0\u03c1\u03bf\u03ad\u03b8\u03b5\u03c4\u03bf)\nOnly here, Rom 1:13; Rom 3:25 (note).\nIn Himself (\u1f10\u03bd \u03b1\u1f51\u03c4\u1ff7)\nThe best texts read \u03b1\u1f50\u03c4\u1ff7 in Him; but the reference is clearly to God, not to Christ, who is expressly mentioned in the next verse.\nThat in the dispensation, etc. (\u03b5\u1f30\u03c2 \u03bf\u1f30\u03ba\u03bf\u03bd\u03bf\u03bc\u03af\u03b1\u03bd)\nThe A.V. is faulty and clumsy. \u0395\u1f31\u03c2 does not mean in, but unto, with a view to. Dispensation has no article. The clause is directly connected with the preceding: the mystery which He purposed in Himself unto a dispensation. For \u03bf\u1f30\u03ba\u03bf\u03bd\u03bf\u03bc\u03af\u03b1 dispensation see on Col 1:25. Here and Eph 3:2, of the divine regulation, disposition, economy of things.\nOf the fullness of times (\u03c4\u03bf\u1fe6 \u03c0\u03bb\u03b7\u03c1\u03ce\u03bc\u03b1\u03c4\u03bf\u03c2 \u03c4\u1ff6\u03bd \u03ba\u03b1\u03b9\u03c1\u1ff6\u03bd)\nFor fullness, see on Rom 11:12; see on Joh 1:16; see on Col 1:19. For times, compare Gal 4:4, \"fullness of the time (\u03c4\u03bf\u1fe6 \u03c7\u03c1\u03cc\u03bd\u03bf\u03c5), where the time before Christ is conceived as a unit. Here the conception is of a series of epochs. The fullness of the times is the moment when the successive ages of the gospel dispensation are completed. The meaning of the whole phrase, then, is: a dispensation characterized: by the fullness of the times: set forth when the times are full.\nTo sum up all things in Christ (\u1f00\u03bd\u03b1\u03ba\u03b5\u03c6\u03b1\u03bb\u03b1\u03b9\u03ce\u03c3\u03b1\u03c3\u03b8\u03b1\u03b9)\nExplanatory of the preceding phrase; showing in what the dispensation consists. For the word, see on Rom 13:9. It means to bring back to and gather round the main point (\u03ba\u03b5\u03c6\u03b1\u03bb\u03b1\u03af\u03bf\u03bd), not the head (\u03ba\u03b5\u03c6\u03b1\u03bb\u03ae); so that, in itself, it does not indicate Christ (the Read) as the central point of regathering, though He is so in fact. That is expressed by the following in Christ. The compounded preposition \u1f00\u03bd\u03ac signifies again, pointing back to a previous condition where no separation existed. All things. All created beings and things; not limited to intelligent beings. Compare Rom 8:21; Co1 15:28.\nThe connection of the whole is as follows: God made known the mystery of His will, the plan of redemption, according to His own good pleasure, in order to bring to pass an economy peculiar to that point of time when the ages of the christian dispensation should be fulfilled - an economy which should be characterized by the regathering of all things round one point, Christ.\nGod contemplates a regathering, a restoration to that former condition when all things were in perfect unity, and normally combined to serve God's ends. This unity was broken by the introduction of sin. Man's fall involved the unintelligent creation (Rom 8:20). The mystery of God's will includes the restoration of this unity in and through Christ; one kingdom on earth and in heaven - a new heaven and a new earth in which shall dwell righteousness, and \"the creation shall be delivered from the bondage of corruption into the liberty of the glory of the children of God.\"\nResuming emphatically: in Christ.\nWe have obtained an inheritance (\u1f10\u03ba\u03bb\u03b7\u03c1\u03ce\u03b8\u03b7\u03bc\u03b5\u03bd)\nOnly here in the New Testament. From \u03ba\u03bb\u1fc6\u03c1\u03bf\u03c2 a lot. Hence the verb means literally to determine, choose, or assign by lot. From the custom of assigning portions of land by lot, \u03ba\u03bb\u1fc6\u03c1\u03bf\u03c2 acquires the meaning of that which is thus assigned; the possession or portion of land. So often in the Old Testament. See Sept., Num 34:14; Deu 3:18; Deu 15:4, etc. An heir (\u03ba\u03bb\u03b7\u03c1\u03bf\u03bd\u03cc\u03bc\u03bf\u03c2) is originally one who obtains by lot. The A.V. here makes the verb active where it should be passive. The literal sense is we were designated as a heritage. So Rev., correctly, were made a heritage. Compare Deu 4:20, a people of inheritance (\u03bb\u03b1\u1f78\u03bd \u1f14\u03b3\u03ba\u03bb\u03b7\u03c1\u03bf\u03bd). Also Deu 32:8, Deu 32:9.\nThat we should be\nConnect with we were made a heritage.\nWho first trusted (\u03c4\u03bf\u1f7a\u03c2 \u03c0\u03c1\u03bf\u03b7\u03bb\u03c0\u03b9\u03ba\u03cc\u03c4\u03b1\u03c2)\nIn apposition with we (should be). So Rev., we who had, etc., trusted, more properly hoped; and first trusted is ambiguous. We refers to Jewish Christians, and the verb describes their messianic hope before (\u03c0\u03c1\u03cc) the advent of Christ. Hence Rev., correctly, we who had (have) before hoped. In Christ should be \"in the Christ,\" as the subject of messianic expectation and not as Jesus, for whom Christ had passed into a proper name. It is equivalent to in the Messiah. See on Mat 1:1.\nYe also trusted\nGentile Christians. Trusted, which is not in the Greek, is unnecessary. The pronoun ye is nominative to were sealed.\nIn whom\nResuming the in whom at the beginning of the verse, and repeated on account of the length of the clause.\nYe were sealed (\u1f10\u03c3\u03c6\u03c1\u03b1\u03b3\u03af\u03c3\u03b8\u03b7\u03c4\u03b5)\nSee on Joh 3:33; see on Rev 22:10. Sealed with the assurance of the Holy Spirit. Rom 8:16; Co2 1:22; Ti2 2:19.\nSpirit of promise\nStrictly, the promise. Denoting the promise as characteristic of the Holy Spirit: the Spirit which was announced by promise. See Act 2:16 sqq.; Joe 2:28; Zac 12:10; Isa 32:15; Isa 44:3; Joh 7:39; Act 1:4-8; Gal 3:14.\nEarnest\nSee on Co2 1:22.\nUnto the redemption, etc.\nConstrue with ye were sealed.\nOf the purchased possession (\u03c4\u1fc6\u03c2 \u03c0\u03b5\u03c1\u03b9\u03c0\u03bf\u03b9\u03ae\u03c3\u03b5\u03c9\u03c2)\nSee on peculiar, Pe1 2:9. The word originally means a making to remain over and above; hence preservation; preservation for one's self; acquisition; the thing acquired, or a possession. Used here collectively for the people possessed, as the circumcision for those circumcised, Phi 3:3; the election for those chosen, Rom 11:7. Rev., God's own possession, God's own being inserted for the sake of clearness. Compare Isa 43:21; Act 20:28; Tit 2:14.\nUnto the praise of His glory\nConstrue with ye were sealed: Ye were sealed unto the redemption, etc.; setting forth God's purpose as it contemplates man. Ye were sealed unto the praise of His glory; God's purpose as it respects Himself.\nYour faith (\u03c4\u1f74\u03bd \u03ba\u03b1\u03b8' \u1f51\u03bc\u1fb6\u03c2 \u03c0\u03af\u03c3\u03c4\u03b9\u03bd)\nThe Greek phrase is nowhere else used by Paul. Lit., as Rev., the faith which is among you. Expositors endeavor to make a distinction between this and Paul's common phrase \u1f21 \u03c0\u03af\u03c3\u03c4\u03b9\u03c2 \u1f51\u03bc\u1ff6\u03bd your faith, but they differ widely, and the distinction is at best doubtful.\nLove\nOmit.\nUnto all the saints (\u03c4\u1f74\u03bd \u03b5\u1f30\u03c2 \u03c0\u03ac\u03bd\u03c4\u03b1\u03c2 \u03c4\u03bf\u1f7a\u03c2 \u1f01\u03b3\u03af\u03bf\u03c5\u03c2)\nLit., that which is toward all, etc. Love being omitted, this refers to faith: faith which displays its work and fruits toward fellow Christians. See on Plm 1:5, Plm 1:6. Compare work of faith, Th1 1:3. Though love is not mentioned, yet faith works by love. Gal 5:6.\nMaking mention, etc.\nAs I make mention. The same expression occurs Rom 1:9; Phi 1:4; Plm 1:4.\nGod of our Lord Jesus Christ\nCompare Joh 20:17; Mat 27:46, and see on Eph 1:3.\nFather of glory (\u1f41 \u03c0\u03b1\u03c4\u1f74\u03c1 \u03c4\u1fc6\u03c2 \u03b4\u03cc\u03be\u03b7\u03c2)\nThe Father to whom the glory belongs. Note the article, the glory, preeminently. Compare Act 7:2; Co1 2:8. See Psa 18:3, \"who is worthy to be praised;\" where the Hebrew is is praised. The exact phrase has no parallel in Scripture.\nThe Spirit of wisdom and revelation\nSpirit has not the article, but the reference is to the Holy Spirit. Compare Mat 12:28; Luk 1:15, Luk 1:35, Luk 1:41; Rom 1:4; Pe1 1:2. Wisdom and revelation are special forms of the Spirit's operation. He imparts general illumination (wisdom) and special revelations of divine mysteries. The combination of two words with an advance in thought from the general to the special is characteristic of Paul. Compare grace and apostleship, Rom 1:5; gifts and calling, Rom 11:29; wisdom and prudence, Eph 1:8, wisdom and knowledge, Col 2:3.\nIn the knowledge of Him (\u1f10\u03bd \u1f10\u03c0\u03b9\u03b3\u03bd\u03ce\u03c3\u03b5\u03b9 \u03b1\u1f50\u03c4\u03bf\u1fe6)\nThe sphere in which they will receive God's gift of wisdom and revelation. To know God is to be wise. The condition is not merely acknowledgment, but knowledge. \u1f19\u03c0\u03af\u03b3\u03bd\u03c9\u03c3\u03b9\u03c2 knowledge is never ascribed to God in the New Testament. Of Him refers to God.\nThe eyes of your understanding being enlightened (\u03c0\u03b5\u03c6\u03c9\u03c4\u03b9\u03c3\u03bc\u03ad\u03bd\u03bf\u03c5\u03c2 \u03c4\u03bf\u1f7a\u03c2 \u1f40\u03c6\u03b8\u03b1\u03bb\u03bc\u03bf\u1f7a\u03c2 \u03c4\u1fc6\u03c2 \u03ba\u03b1\u03c1\u03b4\u03af\u03b1\u03c2 \u1f51\u03bc\u1ff6\u03bd)\nRev., eyes of your heart. Lit., being enlightened as to the eyes of your heart; enlightened being joined with you (Eph 1:17) by a somewhat irregular construction: may give unto you being enlightened. For a similar construction see Act 15:22. The phrase eyes of the heart occurs nowhere else in the New Testament. Plato has eye of the soul (\u03c8\u03c5\u03c7\u1fc6\u03c2, \"Sophist,\" 254). Ovid, speaking of Pythagoras, says: \"With his mind he approached the gods, though far removed in heaven, and what nature denied to human sight, he drew forth with the eyes of his heart\" (\"Metamorphoses,\" xv., 62-64). Heart is not merely the seat of emotion, as in popular usage, but of thought and will. See on Rom 1:21. The particular aspect in which its activity is viewed, perception or cognition, is determined by what follows, \"that ye may know,\" etc.\nHope of His calling\nHope, not, as sometimes, the thing hoped for, but the sentiment or principle of hope which God's calling inspires.\nThe riches of the glory of His inheritance\nEllicott remarks that this is a noble accumulation of genitives, \"setting forth the inheritance on the side of its glory, and the glory on the side of its riches.\" Glory is the essential characteristic of salvation, and this glory is richly abounding. His inheritance: which is His, and His gift.\nExceeding (\u1f51\u03c0\u03b5\u03c1\u03b2\u03ac\u03bb\u03bb\u03bf\u03bd)\nCompounds with \u1f51\u03c0\u03ad\u03c1 over, beyond, are characteristic of Paul's intensity of style, and mark the struggle of language with the immensity of the divine mysteries, and the opulence of the divine grace. See Eph 1:21; Eph 3:20; Co2 4:17, etc.\nAccording to the working of His mighty power (\u03ba\u03b1\u03c4\u1f70 \u03c4\u1f74\u03bd \u1f10\u03bd\u03ad\u03c1\u03b3\u03b5\u03b9\u03b1\u03bd \u03c4\u03bf\u1fe6 \u03ba\u03c1\u03ac\u03c4\u03bf\u03c5\u03c2 \u03c4\u1fc6\u03c2 \u1f30\u03c3\u03c7\u03cd\u03bf\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6)\nThe A.V. frequently impairs the force of a passage by combining into a single conception two words which represent distinct ideas; translating two nouns by an adjective and a noun. Thus Phi 3:21, vile body, glorious body, for body of humiliation, body of glory: Rom 8:21, glorious liberty, for liberty of the glory: Co2 4:4, glorious gospel, for gospel of the glory: Col 1:11, glorious power, for power of the glory: Pe1 1:14, obedient children, for children of obedience: Pe2 2:14, cursed children, for children of cursing. So here, mighty power, for strength of might. The idea is thus diluted, and the peculiar force and distinction of the separate words is measurably lost. Rev., correctly, working of the strength of His might. For working, see on Col 1:29. For strength and might, see on Pe2 2:11; see on Joh 1:12. Strength (\u03ba\u03c1\u03ac\u03c4\u03bf\u03c5\u03c2) is used only of God, and denotes relative and manifested power. Might (\u1f30\u03c3\u03c7\u03cd\u03bf\u03c2) is indwelling strength. Working (\u1f10\u03bd\u03ad\u03c1\u03b3\u03b5\u03b9\u03b1\u03bd) is the active, efficient manifestation of these. Hence we have here God's indwelling power, which inheres in the divine nature (strength); the relative quality or measure of this power (might); and the efficient exertion of the divine quality (working). The phrase, according to the working of the strength, etc., is to be connected with the exceeding greatness of His power. The magnitude of God's power toward believers is known in the operation of the strength of His might.\nWhich (\u1f23\u03bd)\nRefer to working (Eph 1:19).\nHe wrought (\u1f10\u03bd\u03ae\u03c1\u03b3\u03b7\u03c3\u03b5\u03bd)\nThe best texts read \u1f10\u03bd\u03ae\u03c1\u03b3\u03b7\u03ba\u03b5\u03bd, perfect tense, He hath wrought. The verb is kindred with working (Eph 1:19).\nIn Christ\nIn the case of Christ. Christ's dead body was the point on which this working of divine power was exhibited. See Rom 8:11; Co2 4:14.\nWhen He raised (\u1f10\u03b3\u03b5\u03af\u03c1\u03b1\u03c2)\nOr, in that He raised.\nAnd set (\u03ba\u03b1\u1f76 \u1f10\u03ba\u03ac\u03b8\u03b9\u03c3\u03b5\u03bd)\nRev., made Him to sit. The best texts read \u03ba\u03b1\u03b8\u03af\u03c3\u03b1\u03c2 having seated, or in that He caused him to sit.\nRight hand\nSee Act 7:56.\nIn the heavenly places\nSee on Eph 1:2. Local. Not merely of a spiritual state, which does not suit the local expressions made to sit and right hand.\nFar above (\u1f51\u03c0\u03b5\u03c1\u03ac\u03bd\u03c9)\nLit., over above. See on Eph 1:19. Connect with made Him to sit.\nPrincipality, power, etc.\nThese words usually refer to angelic powers; either good, as Eph 3:10; Col 1:16; Col 2:10; or bad, as Eph 6:12; Co1 15:24; Col 2:15; or both, as Rom 8:38. See on Col 1:16; see on Col 2:15. Here probably good, since the passage relates to Christ's exaltation to glory rather than to His victory over evil powers.\nAnd every name that is named\nAnd has a collective and summary force - and in a word. Every name, etc. Whatever a name can be given to. \"Let any name be uttered, whatever it is, Christ is above it; is more exalted than that which the name so uttered affirms\" (Meyer). Compare Phi 2:9. \"We know that the emperor precedes all, though we cannot enumerate all the ministers of his court: so we know that Christ is placed above all, although we cannot name all\" (Bengel).\nNot only in this world, etc.\nConnect with which is named. For world (\u03b1\u1f30\u1ff6\u03bd\u03b9), see on Joh 1:9.\nPut all things in subjection\nCompare Col 1:15-18; Psa 8:5-8.\nGave Him\nHim is emphatic: and Him He gave. Not merely set Him over the Church, but gave Him as a gift. See Co2 9:15.\nThe Church (\u03c4\u1fc7 \u1f10\u03ba\u03ba\u03bb\u03b7\u03c3\u03af\u1fb3)\nSee on Mat 16:18.\nWhich is His body (\u1f25\u03c4\u03b9\u03c2)\nThe double relative is explanatory, seeing it is: by which I mean. Body, a living organism of which He is the head. See on Col 1:18.\nThe fullness\nSee on Joh 1:16; see on Rom 11:12; see on Col 1:19. That which is filled. The Church, viewed as a receptacle. Compare Eph 3:10.\nThat filleth all in all (\u03c4\u1f70 \u03c0\u03ac\u03bd\u03c4\u03b1 \u1f10\u03bd \u03c0\u1fb6\u03c3\u03b9\u03bd \u03c0\u03bb\u03b7\u03c1\u03bf\u03c5\u03bc\u03ad\u03bd\u03bf\u03c5)\nBetter, that filleth all things with all things. The expression is somewhat obscure. All things are composed of elements. Whatever things exist, God from His fullness fills with all those elements which belong to their being or welfare. The whole universe is thus filled by Him.","title":"Vincent's Word Studies: Ephesians: Ephesians Chapter 1","type":"page"}